Manasara Series (I. A Dictionary of Hindu Architecture; II. Indian Architecture according to Manasara-Shilpashastra; III. Manasara on Architecture and Sculpture: Sanskrit Text; IV. Architecture of Manasara: Translation; V. Architecture of Manasara: Illustrations; VI. Hindu Architecture in India and Abroad; VII. An Encyclopaedia of Hindu Architecture) v2.c14.s32: Chapter XLV: Thrones (Siṁhāsana-lakshaṇa-vidhāna)
Mānasāra Series (I. A Dictionary of Hindu Architecture; II. Indian Architecture according to Mānasāra-Śilpaśāstra; III. Mānasāra on Architecture and Sculpture: Sanskrit Text; IV. Architecture of Mānasāra: Translation; V. Architecture of Mānasāra: Illustrations; VI. Hindu Architecture in India and Abroad; VII. An Encyclopaedia of Hindu Architecture) v2.c14.s32
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Chapter XLV: Thrones (Siṁhāsana-lakshaṇa-vidhāna)
v2.c14.s32.2
The expression *siṁhāsana* implies a seat marked with a lion. This lion-seat or throne is made for the use of deities and kings. Royal thrones are divided into four classes. The *prathamāsana* is said to be fit for the first (*prathama* coronation), the *maṅgala* throne for the coronation called *maṅgala*. The *vīra*-throne for the *vīra*-coronation, and the *vijaya* throne for the *vijaya*-coronation What is evidently meant is that these four thrones are employed for the four successive stages of the coronation of one and the same king.
v2.c14.s32.3
As for the deities, the *nityārchana* throne, as the name indicates, is used for daily worship, the *nityotsava* throne for ordinary festivities, the *viśeshārchana* throne for special worship; and the *mahotsava* throne for great festivals.
v2.c14.s32.4
Next comes a further division of thrones into ten kinds. An account of the general plan as well as the measurements of the various parts of them is given in detail. They are technically called- *padmāsana*, *padma-keśara*, *padma-bhadra*, *śrībhadra*, *śrīviśāla*, *śrībandha*, *śrīmukha*, *bhadrāsana*, *padma-bandha* and *pāda-bandha* Nine kinds of dimensions are given to each of the above mentioned thrones. But the right proportion in each case should be selected by the application of the rules of *shaḍ-varga*.
v2.c14.s32.5
Of the ten kinds, the first, *padmāsana*, is used as the throne for Śiva or Vishṇu, the *padma-keśara* for the [other] gods and for the *chakravartin*, the *padma-bhadra* for the *adhirāja* (i. e. the *mahārāja*); the *śrībhadra* is suitable for the *adhirāja* and the *narendra*, the *śrīviśāla* for the *narendra* and the *pārshṇika*, the *śrībandha* for the *pārshṇika* and the *paṭṭadhara*, the śrīmukha for the *maṇḍaleśa*, the *bhadrāsana* for the *paṭṭabhāj*, the *padmabandha* for the *prāharaka*, and the *pāda-bandha* throne for the *astragrāhin*. It is expressly stated that lion-shaped legs should not be made for the throne of the last class of kings. But in the case of all other kings, the thrones are marked with lions and furnished with six legs. They are generally placed facing the east. But the thrones of deities should face the four quarters.
v2.c14.s32.6
At the end of the chapter the author says that the 'thrones of Vishṇu, Rudra, Jinaka, Indra, and all the [other] prominent gods, and also of the kings have thus been described.' It should be noticed that in the description itself no reference whatever is made to thrones of the Buddhist or Jain deities as the term Jinaka would seem to imply.